Saint Brigid

Prayer:

"O holy St. Brigid, thou who art the light, the ornament, and the glory of the Church of Ireland, be the heavenly patron of its people, and be the especial friend and the protectress of the priests of the sanctuary. Let those who offer sacrifice to the name of God, be worthy of their exalted duties.

Wikipedia

"16. Do not be deceived, my brethren. Those who ruin homes will not inherit the kingdom of God. Now, if those who do this to gratify the flesh are liable to death, how much more a man who by evil doctrine ruins the faith in God, for which Jesus Christ was crucified! Such a filthy creature will go into the unquenchable fire, as will anyone that listens to him.

17. The Lord permitted myrrh to be poured on His head that He might breathe incorruption upon the Church. Do not let yourselves be anointed with the malodorous doctrine of the Prince of this world, for fear he may carry you off into captivity, away from the life that is in store for you. Why do we not all become wise, having received knowledge of God, that is Jesus Christ! Why do we perish in folly, failing to appreciate the gift which the Lord has sent us in truth!" Source: St. Ignatius of Antioch Epistles To the Ephesians, 1946 p 66.

Don Bosco la Torino in 1880

•  "At Castelnuovo, where there was a family gathering and great rejoicing, his mother said to him, what he calls "these memorable words": "You are a priest. In saying Mass henceforward you are then nearest to Jesus Christ. Remember, however, that to begin to say Mass means to begin to suffer. You will not realize it at once, but little by little you will see that your mother has told you the truth. I am confident that every day you will pray for me, whether I am living or dead: that is enough for me. Henceforward, think only of the salvation of souls, and don't be troubled in mind about me." Source:  R.F. O'Connor Venerable Don Bosco The American Catholic Quarterly Review ..., Volume 46 1921

"Only two means are left to save Her (the Church) amidst so much confusion: Frequent Communion and Devotion to Mary most holy, making use of every means and doing our best to practice them and having them practiced everywhere and by everybody."

"When speaking of public scandals: Don’t be surprised at anything. People and waywardness go hand in hand. The Church has nothing to fear because even if all were to conspire to overthrow Her, the Holy Spirit would still uphold Her."

• Don Bosco, Apostle of the Papacy:

"Let us start first by mentioning a booklet of the Catholic Readings of January 1868. Its title was: "The Popes from St. Peter to Pius IX - Facts of History". It was not the first time that Don Bosco published something on the Papacy; but because it gives us a comprehensive view of his mind on the subject we must mention it first. This book endeavors to throw light upon the great actions of the Papacy; the zeal and heroism of the Popes in enduring the persecution of the pagans; in spreading the light of the Gospel throughout the world; in combating heresies; in checking, civilizing, and converting barbarous peoples; in defending nations against their oppressors; in founding and supporting in every part of the world innumerable works of charity for every kind of distress; in proclaiming the crusades against the Turks; in patronizing science, literature, the arts, and industry; in fighting against the revolutionary spirit that overturns all moral, religious and civil order; in defending the legitimacy and inviolability of the temporal power.

"The Pope!", says Fr. Lemoyne, biographer of Don Bosco, "there is the theme that Don Bosco wished to develop without ceasing, in order that the supremacy and the glory of the Vicar of Jesus Christ might stand uppermost in the mind of the faithful."  The American Ecclesiastical Review, Volume 147 edited by Herman Joseph Heuser 1962

Prayer for Imploring Holy Popes

Kyrie eleison! Christe eleison! Kyrie eleison! Lord Jesus Christ, You are the Good Shepherd! With your almighty hand you guide Your pilgrim Church through the storms of each age.

Adorn the Holy See with holy popes who neither fear the powerful of this world nor compromise with the spirit of the age, but preserve, strengthen, and defend the Catholic Faith unto the shedding of their blood, and observe, protect, and hand on the venerable liturgy of the Roman Church.

O Lord, return to us through holy popes who, inflamed with the zeal of the Apostles, proclaim to the whole world: “Salvation is found in no other than in Jesus Christ. For there is no other name under heaven given to men by which they should be saved” (see Acts 4:10-12).

Through an era of holy popes, may the Holy See—which is home to all who promote the Catholic and Apostolic Faith— always shine as the cathedra of truth for the whole world. Hear us, O Lord, and through the intercession of the Immaculate Heart of Mary, Mother of the Church, grant us holy Popes, grant us many holy Popes! Have mercy on us and hear us! Amen.

+ Athanasius Schneider Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

• SPIRITUAL, MORAL AND EDUCATIONAL ASPECTS (Don Giovanni Bosco as an Educator By Carola E. Kopf-Seitz 1926)

"Among all the means which Don Bosco used in education, by far the most important is religion. Even at the Sunday-Oratories so great a part of the time was given to religious exercises that one might feel inclined to think that Don Bosco required more than might be justified. On the other hand, the continual increase in the number of those coming to the Oratory from all quarters showed that the time given to religious exercises was not considered excessive by his auditors, especially since Don Bosco knew how to make them always attractive and entertaining.

In the institutions, the whole life of the community came under the influence of religion. Don Bosco taught the children to offer the first moment of the day to God. After the morning prayer all assisted at Holy Mass during which, besides other prayers, the rosary was to be recited. At every Mass, the children were to have an opportunity for confession and communion. Every task during the day was to be begun and ended with prayer. Special value was placed upon an occasional visit, some time during the day, to the Blessed Sacrament. No day was to pass without spiritual reading. To avoid distractions during the sermons, these were to be short, practical and rich in illustrations. Don Bosco admonished the children never to leave after a sermon without having made some firm resolution which could be carried out during the occupation which followed. He also considered the short address, given in the evening just before retiring, of great importance. Evening prayers in common concluded the day.

Monthly pious exercises, such as the exercise of a holy death on the first Sunday of each month, the solemn celebration of the feasts of the Church, processions and the like, were used by Don Bosco to accustom the children to the frequent reception of the Sacraments and to inspire them with renewed zeal. Frequent confession and communion were in his eyes probably the most important of all the factors of education. In spite of this, probably just because of this, he did not want to see constraint used under any circumstances. In order that the children, in receiving the Sacraments, might obtain their full benefit, he urged them to select a constant confessor to whom they might reveal every corner of their heart.

"Septuagesima Time lasts three weeks. The first week is called Septuagesima Week, the second Sexagesima Week, and the third Quinquagesima Week ; names taken from the Sundays beginning each week.
(...)

The number seven is found in numberless places in the Bible, and here the holy Church invites us to stop and ponder on this number, and on these seasons of the year. Let us go back to the olden times of the fathers of the Church. St. Augustine says "there are two seasons, one the time of our trials and of our temptation during this life, the other the time of our happiness and of our glories in the other life. We celebrate these times, the first before Easter, the second after Easter. The season before Easter represents the trials of the present life, the season after Easter signifies the happiness we will have in heaven. Such is the reason we pass the first of these seasons in fasting and in prayer, while the second season is consecrated to canticles of joy, and then fasting is not allowed."

The Church, the guardian and the interpreter of the Holy Bible, tells us that there are two places relating to the two seasons spoken of by St. Augustine. They are Babylon and Jerusalem. Babylon is the symbol of this world of sin and of temptation, in the midst of which the Christian must pass his time of trial ; Jerusalem is the heavenly country where the good Christian rests after his trials and his labors of this life. Of these two cities, the one worldly, the other heavenly, St. Augustine writes in his immortal work, " The City of God." The people of Israel, whose history in the Bible is but a grand figure of the history of the human race, were exiled from Jerusalem and were held as captives in Babylon. Their captivity in Babylon lasted for sixty-six years, and according to the great writers on the Liturgy of the Church, the seventy days of fasting and of prayer, from Septuagesima Sunday to Easter, recall the captivity of the Jews in Babylon.

Seven is a mystic number.  In six days, God made the world and he rested on the seventh day. The most ancient traditions of Christianity tell us (...) that the race of man upon the earth is divided into seven great epochs. The first dated from the creation of Adam to the Flood, the second from Noah to the calling of Abraham, the third from Abraham to Moses, the fourth from Moses to David, the fifth from David to the captivity in Babylon, the sixth from the captivity to the coming of the Savior, and the seventh from the time of our Lord to the end of the world. Thus the age of man on the earth is measured by these great epochs. During these different times the Lord prepared the race to receive their Redeemer, and to come into the Church He established for their salvation. In the first epoch, from Adam to Abraham, all justice, all goodness, all godliness, which look down from heaven and was planted in the heart of man, was driven out by sin. In the second, from Abraham to Moses, God called the people of Israel and made of them his chosen race, to receive the prophecies relating to His Son. In the third, from Moses to David, God commanded the tabernacle to be made, the Rites and Services of the Jewish law to be carried out, to prefigure the Services of our Church. In the fourth, from David to the Captivity in Babylon, the nation of the Jews were ruled by kings, the temple of Solomon stood grand and gorgeous, and the world saw the greatest glories of the people of God. In the sixth, from the captivity to the days of our Lord, the Jewish people were the prey of conquering nations; the Maccabees alone could restore in part their departed splendors. In the seventh, from Christ to the end of the world, the Church, founded and established by our Lord, shines out before the nations called to the faith. Its glories are far greater than those of the tabernacle of Moses. The cathedrals of Christendom exceed in splendor Solomon's temple. The ceremonies in our sanctuaries are more sublime than the most gifted imagination of the Jewish priests could fancy. (...)

Thus the number seven is deeply planted in the works of the Creator of the universe. Thus for seven weeks we bow our heads in prayer and fasting before the coming of the glorious day of Easter, and in joy and praise we raise our heads for seven weeks during the glorious Paschal time following Easter. The seven weeks of sadness for our sins before the passion of our Lord, are followed by the seven weeks of happiness following His resurrection. Thus after having fasted and prayed like the Savior in the desert, we rejoice with Him as we rise from the sackcloth and ashes of Lent. We rise with our souls filled with the seven gifts of the Holy Spirit imprinted in our souls. This is what the mystic writers on the ceremonies of the Church tell us. They say that the seven weeks before Easter, and the seven weeks following Easter, are according to the mystic number seven, revealed to man from heaven.

The seven weeks from Septuagesima to Easter yearly come and go, while the years of our lives, like the waters of the rivers, flow onward to be lost in the vastness of the ocean ; thus our years pass rapidly on toward the boundless ocean of eternity. The Church, our mother, tells us each year to stop and to think of the Babylon of this world in which we live as strangers, exiled from our home. She tells us to hang our harps on the willows growing on the banks of the Euphrates, like the Jews of old held captives in Babylon, and to prepare for our call to our heavenly Jerusalem above, which is our home beyond the skies, and whose glories we celebrate during the joyful time which follows Easter. She wishes us to sing the canticles of joy in her services, and that while we live here, far from our home in heaven, yet to keep our thoughts on God while in this world, lest attached to earthly things we may be exiled for ever from everlasting bliss with him, for our unfaithfulness while here below, yet,"How shall we sing the song of the Lord in a strange land?"  Following thus the inspired Book, the songs and hymns of gladness are hushed in the Church Services during this time of penance, signifying our exile here below. At other times of the year the heavenly Alleluias are often repeated, now they are heard no more, for exiles in the Babylon of this world of sin, we are traveling onward toward the Jerusalem which is above, for "we are travelers far from the Lord."  

(...)

The joyful forty days of the Christmas season have passed. With happiness have we celebrated the birth of God on earth. Now the Church enters the sad and solemn time when we prepare for the mysteries of the suffering and the dying Savior. All around us in the Church are the sombre signs of penance. We are entering in amid the three weeks of our baptism of penance, that we may well and worthily celebrate the Lord's baptism of blood in his sufferings for us on Calvary's cross. We are leaving Bethlehem and going to Calvary. We are leaving the infant God in his mother's arms, and following his steps to see him fasting in the desert. We are leaving him in the manger, and looking for him in Gethsemane. The Illuminating Life of the Christmas time has passed, and the Preparing Life of the Septuagesima time has come. We have seen him in his sweetness as a child; we are going to see him in his weakness as a man, fasting in the desert. But we must pray God for his light, in order to see his Son as each year the Church shows him to us. We must ask for grace to look first into ourselves, and see the sins which dim the brightness of our souls and keep us from seeing the truths of religion. We must ask the light of God to clearly understand how the human race had fallen when our parents sinned by eating in the garden, and to realize the deep wickedness of our sins and the deeper mercy of God in becoming man to save us from being lost forever.

The Septuagesima Season, then, is the time of the year for the deepest thought. In the words of a great writer of the eleventh century, the Apostle says, " We know that every creature groaneth and travaileth in pain, even till now ; and not only it, but ourselves, also, who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption' of our body. ' That creature which groans is the soul looking at the corruption of sin which weeps to be still subject to the vanities of this world in this exile of tears. It is the cry of the Royal Prophet, " Woe is me that my sojourning is prolonged." Thus holy David desired the end of his exile in this vale of tears. The Apostle who was wrapped up to the third heaven says, "I am straightened between two, having a desire to be dissolved and to be with Christ."St. Paul wishes to be taken from this world of sorrow and to be with Christ.

We must then pray during these days more than at any other time, giving ourselves up to sighs and to tears, so as to merit by the bitterness of our repentance, to return to the innocence we lost in our first parents. Let us weep then on the way, so as to rejoice at its end. Let us pass along the arena of this life so as to merit the awards awaiting us at its end. Let us not be like foolish travelers, who, forgetting their country, get attached to their place of exile and remain loitering on the way to their home. Let us not be like the senseless people who look not for the medicine which will cure their deadly sickness. Let us run to the healer of our diseases, saying to him, " Have mercy on me, O Lord, for I am weak  heal me, O Lord, for my bones are troubled." Then our Physician will forgive us our sins. He will cure our sickness. He will shower down on us his choicest blessings.

Such are the thoughts which the Church brings before her children during this holy time of Septuagesima, that all may be prepared to celebrate well and worthily the holy Season of Lent. "

Source: The Festal Year, Or, The Origin, History, Ceremonies And Meaning Of The Sundays, Seasons, Feasts And Festivals Of The Church During The Year, Explained For The People by Fr. James L. Meagher 1883

"How is it possible that a merciful God could punish with eternal misery poor human beings for slips and faults of natural weakness? Why does He create them? Does He rejoice in calling persons into existence to damn them? God created us for eternal happiness; heaven is our destiny. Those who succeed in damning themselves, do it against the will of God. 

God, though infinite in His mercy is infinite in all His perfections: He is infinitely just. No punishment which He can inflict upon him who dies in mortal sin will be commensurate with His justice unless that punishment be boundless in its intensity and eternal in its duration.

I do not understand how anybody can believe in a God without believing in everlasting punishment. The very existence of God calls for a hell of the wicked where the worm never dies and the fire shall never be quenched. He who dies in mortal sin remains in that sin, as the Scripture assures us: "Wherever the tree falleth there it shall lie." He remains for all eternity as he died: the enemy of God. And God must for all eternity treat him as His enemy. Reason, I repeat, requires the existence of hell; therefore, all ages and all nations have believed in it. The pagans firmly believed in it; they spoke of the wicked dead as suffering endless banishment and as being condemned to endless labor and torment.

It is no credit to our enlightened age if it records the names of individuals who became conspicuous by sneering at the mention of hell, who pretended there was no such place or state or hell-fire or everlasting punishment. Does such an impudent denial destroy the doctrine of hell? Besides, hell is not an opinion, and not even a mere doctrine, but hell is a real fact; reason and revelation convince us of the existence of this fact. Can a man do away with a fact by denying it? Is there no such city as San Francisco, because you deny it on the ground that you never saw it? Does the sun cease to shine as soon as you state: The sun is not shining? Moreover, did ever a learned man prove that there was no hell? Voltaire and Rousseau made a desperate attempt to prove the non-existence of hell, but all that these blasphemers accomplished was to assert boldly that perhaps there was no hell. Against such a silly perhaps we have sound reason supported by the infallible word of God to convince us of hell. Yes, there is a hell, and those who refuse to believe in it will be cast into it forever. The wicked may wish that there be no hell and laugh at the idea of it: Jesus Christ, the Son of God, shall say to them on the last day: "Depart from Me, ye accursed, into everlasting fire, which was prepared for the devil and his angels." Such is the just retribution of mortal sin, which is a turning away from God for the sake of a created thing. The damned are deprived of ever seeing God. This is the greatest of all imaginable sufferings, and yet it is a most appropriate punishment: He who has rejected God on earth, shall be rejected by Him for all eternity.

As soon as the wicked soul leaves the body in death, it shall realize the irreparable loss of God, and find itself cast away from the face of God forever. It shall be sunk into the flames of hell, into a sea of fire. The soul, without the body, can be reached by this fire; God shall cause all those sensations in the soul which it had when lodged in the body. The fire of hell, set ablaze to punish the Wicked, is not like earthly fire; it does not consume, but preserves; it does not give light, but causes extreme darkness.

The unspeakable torment of hell is waiting for you if you die in a grievous sin. Make up your mind to avoid such an eternal misfortune at the risk of losing everything temporal."

Source: Spiritual Pepper and Salt for Catholics and Non-Catholics by Bishop William Stang 1902

"Today is a Friday, traditionally a day of fasting and abstinence from meat. Fasting is Apostolic, it expands our ability to love, it casts out demons and brings peace to Holy Church. Fast for the Holy Father, for the bishops, for your pastor, for vocations, for unity, for the dying, the sick, for victims of abuse, for the troubled, for peace, for those suffering through natural disasters. FAST!" Monsignor Ferrari

Source: CAPG

"How ironic it would be if the “Christian house church” — that concept so dear to the antiquarianizing liturgical revolutionaries who took it as a pretext for their streamlined modern prayer-service — turned out to be the place where the Tridentine Mass in all its medieval and Baroque density, albeit in temporarily humble circumstances, survived the coming persecution of Catholics." New Liturgical Movement.

• Building Home Altar (New Liturgical Movement)
• Private Chapels brought to Light by Social Distancing (Liturgical Art Journal)
• Portable Altars in Malta (Liturgical Art Journal)
• The Domestic Church: The Catholic Home (The Fish Eater)
• A family realizes a longtime dream of a Home Chapel (Archdiocese of Saint Paul and Minneapolis)

Catholic Persecution and Private Chapels in America

"It was to gain religious liberty that the pioneer Catholics of the old world left their comfortable homes in Europe to brave the unknown hardships of the new Province upon the shores of Maryland; which freedom of conscience they granted to all comers as far as was in their power. But they themselves met with intolerance when English rulers later came into power and sought to enforce the then bigoted laws of Great Britain.

Colonel Bernard U. Campbell in his “Life and Times of Archbishop Carroll” tells us that as late as 1758 an attempt was made to pass a bill to prevent the growth of Popery, by which priests were to be rendered incapable of holding any lands and forbidden to make any proselytes under penalty for high treason; and which further provided that no person educated at foreign Popish seminaries should be qualified to hold land or inherit any estate within the new province.

This bill, which did not pass, seems to have been aimed particularly at John Carroll, who later became the first Catholic Bishop of the New World; Charles Carroll, signer of the Declaration of Independence; and Robert Brent, afterwards, first Mayor of Washington, who were all heirs to large estates in Maryland and at that time were boys being educated abroad at Catholic institutions.

Colonel Campbell further states that though this bill did not pass, the early Catholics were compelled to pay a land tax exactly double that exacted from others; that Catholic places of worship were forbidden and Catholic education not permitted; that Catholics were declared unfit to hold public office and that the Council even granted orders to take children away from the “pernicious contact of their Catholic parents.”

Nor did these days of intolerance pass until the Revolutionary period had broadened the minds of men and united all Americans in a more truly Christian spirit.

“In 1774 when the Reverend John Carroll returned to America, a priest, it is not believed,” says Colonel Campbell, “that there was a public. Catholic Church in all of Maryland.” “St. Peter's in Baltimore had been begun but never finished, being closed by the authorities.” And it was not until 1776 that the ban against public Catholic worship was removed.

It is not to be inferred from this, however, that Catholicity was crushed out, nor Catholic worship abolished. The well-to-do Catholics of that period had private chapels in their own homes upon their large estates and here the family and its many retainers, would gather for service whenever a faithful pastor came that way in the ministry of his duties. Of these early private chapels, in the vicinity of the present city of Washington are known to have been three: Queen's Chapel, a part of the large estate of Richard Queen, Esq., situated amid the wooded hills of Langdon; the Capitol Hill Chapel of Cern Abbey on the Duddington estate; and one in the manor house of Notley Young near the present corner of Tenth and G Streets S. W., where Father Devitt, Professor of History at Georgetown College says public Mass was first said in Washington, after it was permitted.

Father John Carroll finding this condition of catholicity in 1774 began his ministry from his own home near Rock Creek in the vicinity of Forest Glen. Here his zealous mother had maintained a small private chapel for her own family use and this was the nucleus of the present St. John's Church. After 1776, however, when the law against public Catholic worship was abolished, Father Carroll built an humble frame Church near his home, which was without doubt the first public Church in the vicinity of the District of Columbia. Father Carroll was ordained the first Catholic Bishop of the New World and was later made Archbishop. In 1789, Georgetown College was built with a small chapel attached, which in 1792 was superseded for public worship by Trinity Church, served by the same Jesuit Fathers."

Source: Records, Volume 23,Columbia Historical Society (Washington, D.C.)